Meditation 48
The Divine Mercy of Healing
God guides a
strong man’s steps
and keep them firm;
and takes pleasure in him.
When he trips he is not
thrown sprawling,
since God supports him by the hand.
and keep them firm;
and takes pleasure in him.
When he trips he is not
thrown sprawling,
since God supports him by the hand.
(Ps 37. 23, 24).
As
His saints God is practical and meets His creation in an authentic way
in order to fulfill all its needs. The first great tool which the
spiritual senses perceive when they explore this new territory in the
live of grace in the Golden house of
God – the Dwelling – is the golden table of loaves and
prefiguration of the Eucharistic mystery. God will thus spare the soul
the tragic presumptuousness of erroneous souls who loose sight of the
true Way to salvation. This shall be the healthy nutrition of the soul
through the Holy to the Shekinah glory hidden behind the Third veil in
the Sanctuary, in order to make her a strong
man in the live of grace and keep her steps firm. Thus she does
not wafer to both sides rather than loose sight of the truth as the
wise and learned of this world who know everything better than even God
himself, as “a giddy spirit” (Is 19. 14) has struck them.
It is just as St. Silouan the Athonite said, “We may study which we will but we shall not come to know the Lord unless we live in accordance with His commandments, for the Lord is not made known through learning but by His Holy Spirit. Many philosophers and scholars have arrived at a belief in the existence of God, but they have not come to know God. To believe in God is one thing, to know God another.” [1] Even the demons belief in God, but in faith without love, just as Judas Iscariot. We can even maintain that the faith of the demons is based on sounder foundation than the faith of numerous nominal Christians as the evil spirits in the air fear God which the latter do not. Demonic fear of God is commingled with their fear of punishment in light of their evil doings.
A healthy fear of God is the fear of a loving soul who tries by all means to avoid everything that might cool her love, as Abba Chearemon said formerly. It is in the mystery of the Tetramorph where the Spirit teaches the soul the secrets of divine love and how she can increase it by opening her heart as regards the effects of the sacraments in a worthy manner in spiritual communion with Him by dwelling in His light in the prayer.
The stature of the soul's growth in this golden world of truth, beauty and love in the Christification in God's Golden House or Dwelling is exposed above. (A). At golden table of loaves; (B) at the lamp stand; (C) At the golden altar of incense and (D) at the ark of the covenant. It is in the Holy of Holies where the soul reaches the final stature of her spiritual growth on earth in her Royal Image bathed in the glory of the Uncreated light. (the center of the Tetramorph). The measures of the tools shed light on this truth. The height of the golden tables of loaves was 1, 5 cubits and the golden altar's 2 cubits. The measures of the lamp stand were not revealed as it refers to the abysmal love of Christ which is measureless.
Once again we see the Mystery of the Tetramorph revealed in an authentic way. In the Holy of Holies the soul becomes a true Living Ark of the New Covenant as the Blessed Virgin in the purity of her heart. Regarding the measures of the ark, its length was 2.5 cubits, but its height with the cherubim above the mercy seat was not revealed. But the ark's length gives us a precious insight into this mystery of growth in the stature of the fullness of Christ. It is only by prostrating herself before God's glory that the soul reaches her stature which is revealed by the height of the pillars in the courtyard or by their 5 cubits. The numeral 5 refers thus both to the live in grace and the center of the Tetramorph or the power of the Holy Name. It is only in the purity of the heart that the soul is able to accomplish this by becoming an emanation of the glory of God. When the soul begins to dwell in the infused prayer of rest in the light rays of this Seven days sun streaming from the lamp stand which was the only light allowed in this holy place – the Spirit gradually adjusts her to this new reality in the world of living experience. The soul begins to discern in an authentic way that everything is a procession or emanation from God as the air is to the sun, or by the words of Thomas Aquinas,
And this prince of the theologians added, “As the air becomes light by the presence of the sun, so is man enlightened by the presence of God, and in His absence returns at once to darkness” (ibid). The soul realizes thus in the growth of her charitable knowledge in the illumination at the lamp stand that God is present in His creation in a threefold way, (a) in all living beings; (b) in grace in a Christian soul who has washed itself in the courtyard at the bronze laver and does not commit sins to death and (c) in His immanence where Jesus gives the soul an authentic experience of His presence by spiritual gifts and participation in His own Essence and Existence and reveals His intention in order to led the soul into the transcendence of the Trinitarian mystery to the fullness of the beatitude of His heavenly Father.
By referring again to Fig. 47 above we see that God reveals His intentional plan in the live of grace as an union in four steps or modes which becomes gradually more intensive in the formation of the Royal Image, where the Eucharist plays a decisive role
It is this feeling of the nearness of the Royal Image which sets its mark on the first mode of union in the prayer of rest at the Second curtain and becomes authentic at the golden table of loaves. Here Jesus invites the soul to rest and enjoy His favors in joyous gladness of her heart. The second mode is the core of the prayer of union at the lamp stand when the efficient grace becomes authentic in the creature, or as expressed by John the Baptist, “He must grow greater, I must grow less” (Jn 3. 30). The third mode is the soul's assimilation to her Royal Image when “He who comes from heaven bears witness to the things he has seen and heard” (Jn 3. 32) at the golden altar. This is the spiritual purification of the soul's powers.
The fourth mode of union and the most sublime refers to the complete spiritual purification when the human spirit is enraptured into the Life of glory in its participation in the Beatitudes. Here the human spirit experiences the final stage of theosis or deification in this earthly Tabernacle, “heritage that can never be spoilt or soiled and never fade away” (1 Pt 1. 4) as the Royal Image of Glory shines now in the inmost being of the soul in its purity – which is one and the same thing as the Christification. This is the “share in the divine nature” (2 Pt 1. 4). Thus Christ breaches the gulf between the divine Essence and created human beings as far as this gulf can be bridged in the Royal Image of Glory on earth.
Thus John of the Cross reduced Aristotle's eleven classic passions to four principals inclinations of the will: joy, hope, fear and sorrow. [3] When untamed these inclinations of the will become the source of all vices and imperfections, but give rise to all the virtues [4] enkindled by infused grace and become thus super mundane in the divine union so God alone is their ruler and master. [5]
This mystery is nothing but a participation in the life of the All Holy Trinity as God has predestined this mystery as His intentional plan for the brothers and sisters of His Son on earth.
It is just as St. Silouan the Athonite said, “We may study which we will but we shall not come to know the Lord unless we live in accordance with His commandments, for the Lord is not made known through learning but by His Holy Spirit. Many philosophers and scholars have arrived at a belief in the existence of God, but they have not come to know God. To believe in God is one thing, to know God another.” [1] Even the demons belief in God, but in faith without love, just as Judas Iscariot. We can even maintain that the faith of the demons is based on sounder foundation than the faith of numerous nominal Christians as the evil spirits in the air fear God which the latter do not. Demonic fear of God is commingled with their fear of punishment in light of their evil doings.
A healthy fear of God is the fear of a loving soul who tries by all means to avoid everything that might cool her love, as Abba Chearemon said formerly. It is in the mystery of the Tetramorph where the Spirit teaches the soul the secrets of divine love and how she can increase it by opening her heart as regards the effects of the sacraments in a worthy manner in spiritual communion with Him by dwelling in His light in the prayer.
The stature of the soul's growth in this golden world of truth, beauty and love in the Christification in God's Golden House or Dwelling is exposed above. (A). At golden table of loaves; (B) at the lamp stand; (C) At the golden altar of incense and (D) at the ark of the covenant. It is in the Holy of Holies where the soul reaches the final stature of her spiritual growth on earth in her Royal Image bathed in the glory of the Uncreated light. (the center of the Tetramorph). The measures of the tools shed light on this truth. The height of the golden tables of loaves was 1, 5 cubits and the golden altar's 2 cubits. The measures of the lamp stand were not revealed as it refers to the abysmal love of Christ which is measureless.
Once again we see the Mystery of the Tetramorph revealed in an authentic way. In the Holy of Holies the soul becomes a true Living Ark of the New Covenant as the Blessed Virgin in the purity of her heart. Regarding the measures of the ark, its length was 2.5 cubits, but its height with the cherubim above the mercy seat was not revealed. But the ark's length gives us a precious insight into this mystery of growth in the stature of the fullness of Christ. It is only by prostrating herself before God's glory that the soul reaches her stature which is revealed by the height of the pillars in the courtyard or by their 5 cubits. The numeral 5 refers thus both to the live in grace and the center of the Tetramorph or the power of the Holy Name. It is only in the purity of the heart that the soul is able to accomplish this by becoming an emanation of the glory of God. When the soul begins to dwell in the infused prayer of rest in the light rays of this Seven days sun streaming from the lamp stand which was the only light allowed in this holy place – the Spirit gradually adjusts her to this new reality in the world of living experience. The soul begins to discern in an authentic way that everything is a procession or emanation from God as the air is to the sun, or by the words of Thomas Aquinas,
Now every creature may be compared
to God, as the air is to the sun which enlightens it. For as the sun
posses light by its nature, and as the air is enlightened by sharing
the sun's nature; so God alone is Being in virtue of His own Essence,
since His Essence is His existence, whereas every creature has being by
participation, so that its essence is not its existence. Therefore, as
Augustine says (Gen, ad lit. iv, 12): “If the ruling power of God were
withdrawn from His creatures, their nature would at once cease, and all
nature would collapse.” [2]
And this prince of the theologians added, “As the air becomes light by the presence of the sun, so is man enlightened by the presence of God, and in His absence returns at once to darkness” (ibid). The soul realizes thus in the growth of her charitable knowledge in the illumination at the lamp stand that God is present in His creation in a threefold way, (a) in all living beings; (b) in grace in a Christian soul who has washed itself in the courtyard at the bronze laver and does not commit sins to death and (c) in His immanence where Jesus gives the soul an authentic experience of His presence by spiritual gifts and participation in His own Essence and Existence and reveals His intention in order to led the soul into the transcendence of the Trinitarian mystery to the fullness of the beatitude of His heavenly Father.
By referring again to Fig. 47 above we see that God reveals His intentional plan in the live of grace as an union in four steps or modes which becomes gradually more intensive in the formation of the Royal Image, where the Eucharist plays a decisive role
A. According to feeling of Jesus
nearness in the Royal Image in the heart.
B. According to His grace.
C. According to His hypostasis.
D. According to His Essence or the substantial union.
B. According to His grace.
C. According to His hypostasis.
D. According to His Essence or the substantial union.
It is this feeling of the nearness of the Royal Image which sets its mark on the first mode of union in the prayer of rest at the Second curtain and becomes authentic at the golden table of loaves. Here Jesus invites the soul to rest and enjoy His favors in joyous gladness of her heart. The second mode is the core of the prayer of union at the lamp stand when the efficient grace becomes authentic in the creature, or as expressed by John the Baptist, “He must grow greater, I must grow less” (Jn 3. 30). The third mode is the soul's assimilation to her Royal Image when “He who comes from heaven bears witness to the things he has seen and heard” (Jn 3. 32) at the golden altar. This is the spiritual purification of the soul's powers.
The fourth mode of union and the most sublime refers to the complete spiritual purification when the human spirit is enraptured into the Life of glory in its participation in the Beatitudes. Here the human spirit experiences the final stage of theosis or deification in this earthly Tabernacle, “heritage that can never be spoilt or soiled and never fade away” (1 Pt 1. 4) as the Royal Image of Glory shines now in the inmost being of the soul in its purity – which is one and the same thing as the Christification. This is the “share in the divine nature” (2 Pt 1. 4). Thus Christ breaches the gulf between the divine Essence and created human beings as far as this gulf can be bridged in the Royal Image of Glory on earth.
Thus John of the Cross reduced Aristotle's eleven classic passions to four principals inclinations of the will: joy, hope, fear and sorrow. [3] When untamed these inclinations of the will become the source of all vices and imperfections, but give rise to all the virtues [4] enkindled by infused grace and become thus super mundane in the divine union so God alone is their ruler and master. [5]
This mystery is nothing but a participation in the life of the All Holy Trinity as God has predestined this mystery as His intentional plan for the brothers and sisters of His Son on earth.
[1]. Wisdom from Mount Athos, p. 21.
[2]. Summa theologiae, I. 104. a. 1.
[3]. The Ascent of Mount Carmel, 3. 16, 6.
[4]. Ibid, 3. 16, 2-5.
[5]. The Spiritual Canticle, 28. 3-5.
[2]. Summa theologiae, I. 104. a. 1.
[3]. The Ascent of Mount Carmel, 3. 16, 6.
[4]. Ibid, 3. 16, 2-5.
[5]. The Spiritual Canticle, 28. 3-5.